scholarly journals White Privilege and the Decolonization Work Needed in Evaluation to Support Indigenous Sovereignty and Self-Determination

2019 ◽  
Vol 34 (2) ◽  
Author(s):  
Kate McKegg
Keyword(s):  
White Privilege ◽  
Ways Of Knowing ◽  
Self Determination ◽  
Annual Conference ◽  
Power Structures ◽  
Aotearoa New Zealand ◽  
Keynote Paper ◽  
The Social ◽  
Indigenous Sovereignty ◽  
Society Annual

This paper builds on a keynote paper presented at the 2018 Canadian Evaluation Society annual conference by Kate McKegg, a Pākehā, non-Indigenous evaluator from Aotearoa, New Zealand. Kate reflects on the concept and implications for Indigenous people of white privilege in colonized Western nations. She discusses some of the ways in which white privilege and its consequences play out in the field of evaluation, perpetuating colonial sentiments and practices that maintain and reinforce inequities and injustice and potentially threaten the social justice aspirations of the field. Kate argues that those with white privilege have much work to do, unpacking and understanding their privilege if they are to have any chance of playing a role in deconstructing and dismantling the power structures that hold colonizing systems in place. She suggests that for evaluators to be effective allies for Indigenous sovereignty and self-determination, they must undertake ideological, cultural, emotional, and constitutional work. This work will be tough and scary and is not for the faint hearted. But it is vital to unlocking the potential transformation that can come from just and peaceful relationships that affirm and validate Indigenous peoples’ ways of knowing and being.

scholarly journals Increasing Cultural Competence in Support of Indigenous-Led Evaluation: A Necessary Step toward Indigenous-Led Evaluation

2019 ◽  
Vol 34 (2) ◽  
Author(s):  
Nan Wehipeihana
Keyword(s):  
New Zealand ◽  
Cultural Competence ◽  
Indigenous People ◽  
Indigenous Peoples ◽  
Annual Conference ◽  
Evaluation Team ◽  
Aotearoa New Zealand ◽  
Keynote Paper ◽  
Society Annual ◽  
Community Contexts

This paper builds on a keynote paper presented at the 2018 Canadian Evaluation Society annual conference by Nan Wehipeihana, an Indigenous (Māori) evaluator from Aotearoa New Zealand. Nan defines Indigenous evaluation as evaluation that is led by Indigenous peoples; has clear benefi ts for Indigenous peoples; has Indigenous people comprising most of the evaluation team; is responsive to tribal and community contexts; and is guided and underpinned by Indigenous principles, practices, and knowledge. She argues for Indigenous led as a key criterion for Indigenous evaluation, with no assumed or automatic role for non-Indigenous peoples unless by invitation. She outlines a range of tactics to support the development of Indigenous evaluators and Indigenous evaluation and presents a model for non-Indigenous evaluators to assess their practice and explore how power is shared or not shared in evaluation with Indigenous peoples, as a necessary precursor to increasing control of evaluation by Indigenous peoples.

scholarly journals The Emergence and Evolution of Urban Māori Authorities: A Response to Māori Urbanisation

Te Kaharoa ◽  
2008 ◽  
Vol 1 (1) ◽  
Author(s):  
Pare Keiha ◽  
Paul Moon
Keyword(s):  
Latin American ◽  
Self Determination ◽  
Modern World ◽  
Productive Capacity ◽  
Hierarchical Systems ◽  
Static State ◽  
Aotearoa New Zealand ◽  
The Social ◽  
Traditional Societies ◽  
Structural Aspects

When considering cultures and peoples in virtually any context, there can be an underlying tendency to compartmentalise these groups and make assumptions about their features and characteristics that are not necessarily borne out in practice. Nowhere is this more apparent than in the analysis of the dichotomy of traditional and modern societies presented in the writings of the American economists Walt Rostow and Neil Smelser. Rostow and Smelser both cast traditional, non-European communities as having rigid hierarchical systems, limited opportunities for social mobility, fixed limits on productive capacity, low formal educational attainment, and a generally static state of development. 1 A challenge to this depreciatory portrayal was made by the Latin American economist Andre Gunder Frank, who methodically dismantled these stifling classifications of traditional societies. Frank pointed out that constructs used by Rostow and Smelser were essentially a European-imposed perception of how traditional communities operated, and ignored the substantial capacity of these commuities for development – a capacity that would only materialise if such communities were given sufficient self-determination. The debate about the perception, nature, and capacity of so-called traditional societies in the modern world has a direct bearing on the expectations and understandings of urban Maori in Aotearoa/New Zealand. This chapter explores several themes arising out of an examination of some of the social and structural aspects of Maori urbanisation. These lead to the conclusion that the emergence of Maori urban authorities are now a permanent feature in Maori society, and are an entirely legitimate form of association, in both a structural and cultural sense.

scholarly journals Therapist and Coloniser

2018 ◽  
Vol 21 (2) ◽  
pp. 119-131 ◽  
Author(s):  
Garrick Rigby
Keyword(s):  
New Zealand ◽  
Cultural Competency ◽  
White Privilege ◽  
Historical Trauma ◽  
Valuable Insight ◽  
Self Awareness ◽  
Power Structures ◽  
Aotearoa New Zealand ◽  
Cultural Self ◽  
Insight Into

This article discusses issues in treating the historical trauma of Māori, the colonised peoples of Aotearoa New Zealand. The advent of Māori psychotherapy has enabled valuable insight into the needs of such clients, but, even as it helps define a space of safety and nurture for Māori, questions arise about how non-Māori practitioners might treat Māori clients from outside this largely intra-cultural process. The article focuses on the response from New Zealand Pākehā (that is, New Zealanders of European descent), due to the fact that they are in the most primary bicultural relationship with Māori, in which an inherent white privilege and coloniser status complicates the relational process. Finally, the article discusses the difficulties Pākehā experience in bridging intercultural divides around cultural competency, power structures, and the importance of cultural self-awareness, which may also have a wider multicultural relevance to other tauiwi (non-Maori) practitioners. Whakarāpopotonga He matapakinga kaupapa whakatika i te hītori whetuki o te Māori, te tangata pēhitia o Aotearoa. Nō te tīmatanga ake o te whakaora hinengaro Māori te whakamanahanga o ngā mātauranga mārihi ki ngā hiahia ō aua kiritaki, engari, ahakoa e āwhinahia ana te tautuhi ātea haumanu, poipoi mō te Māori, ka ara tonu ake te pātai mō te momo whakaora kiritaki Māori ā ngā kaiwhakaora o iwi kē i waho ake i tēnei hātepe ahurei-takitahi. Ka arotika atu tēnei tuhinga ki te urupare mai ā ngā Pākehā, nā te mea ko rātau te kākano rua mātāmua ki te Māori, e puta ake nei te momo hao ā-mā me te tūranga kaipēhitanga hai whakauaua i te hātepe whakawhanaunga. Hai whakamutunga, ka matapakihia te uauatanga o te wheako Pākehā ki te whakawhiti tautuhi ahurei whakapā ki te toa ahurei, te mana whakatakotoranga, me te tokānuku o te tuakiri ahurei, ā, tērā pea he pānga whānui ake anō ki ngā kaimahi (iwi kē) kākano maha.

Women in Power and Decision making Positions : Conditions and Restraints

1970 ◽  
pp. 53-57
Author(s):  
Azza Charara Baydoun
Keyword(s):  
Decision Making ◽  
Political Participation ◽  
Political Life ◽  
The Political ◽  
Decision Making Process ◽  
Power Structures ◽  
Policies And Procedures ◽  
The Social ◽  
The Status ◽  
Slow Progress

Women today are considered to be outside the political and administrative power structures and their participation in the decision-making process is non-existent. As far as their participation in the political life is concerned they are still on the margins. The existence of patriarchal society in Lebanon as well as the absence of governmental policies and procedures that aim at helping women and enhancing their political participation has made it very difficult for women to be accepted as leaders and to be granted votes in elections (UNIFEM, 2002).This above quote is taken from a report that was prepared to assess the progress made regarding the status of Lebanese women both on the social and governmental levels in light of the Beijing Platform for Action – the name given to the provisions of the Fourth Conference on Women held in Beijing in 1995. The above quote describes the slow progress achieved by Lebanese women in view of the ambitious goal that requires that the proportion of women occupying administrative or political positions in Lebanon should reach 30 percent of thetotal by the year 2005!

Policy Design for Non-anthropocentric Pathways to Protect Biodiversity and Re-generate the Land

2018 ◽  
Vol 4 ◽  
Author(s):  
Janet Judy McIntyre-Mills
Keyword(s):  
South African ◽  
Policy Design ◽  
Ways Of Knowing ◽  
Vocational Education And Training ◽  
African Renaissance ◽  
The Social ◽  
Policy Suggestions ◽  
Sentient Beings ◽  
Political Economic ◽  
And Training

This article is a thinking exercise to re-imagine some of the principles of a transformational vocational education and training (VET) approach underpinned by participatory democracy and governance, and is drawn from a longer work on an ABC of the principles that could be considered when discussing ways to transform VET for South African learners and teachers. The purpose of this article is to scope out the social, cultural, political, economic and environmental context of VET and to suggest some of the possible ingredients to inspire co-created design. Thus the article is just a set of ideas for possible consideration and as such it makes policy suggestions based on many ways of knowing rooted in a respect for self, others (including sentient beings) and the environment on which we depend. The notion of African Renaissance characterises the mission of a VET approach in South Africa that is accountable to this generation of living systems and the next.

Der Tod als ästhetisches Experiment

2012 ◽  
Vol 57 (2) ◽  
pp. 150-161
Author(s):  
Leander Scholz
Keyword(s):  
Self Determination ◽  
Modern Concept ◽  
Work Of Art ◽  
The Social ◽  
Art Performance ◽  
Humanistic Tradition

Als der Künstler Gregor Schneider im Frühjahr 2008 ein Kunstprojekt ankündigte, bei dem ein Mensch, der im Sterben liegt, im Rahmen einer künstlerischen Performance ausgestellt werden sollte, waren die Reaktionen überwiegend äußerst kritisch. Während Gregor Schneider sein Projekt explizit als einen humanistischen Beitrag verstand, der sich gegen die Tabuisierung des Sterbens richten sollte, sahen die meisten Kommentatoren darin eine pietätslose Preisgabe des Sterbenden an die voyeuristischen Blicke des Publikums. Vor dem Hintergrund dieser Diskussion geht der Aufsatz der Frage nach, was es bedeutet, den Tod eines Menschen wie ein künstlerisches Werk zu inszenieren, und ordnet den Anspruch einer nicht nur ethischen, sondern auch ästhetischen Selbstbestimmung angesichts des Todes in die humanistische Tradition des modernen Werkgedankens ein.<br><br>In the spring of 2008, the artist Georg Schneider announced an art performance with a mortally ill person. Most of the responses to this art project were very critical. While the artist argued that the exhibition of a dying person should be understood as a humanistic intervention against the social taboo of death, commentators often criticized the exhibition as voyeuristic. Based on this discussion, the article explores what it means to stage a dying person as a piece of art and investigates the historical conditions of this project by locating the longing for ethic and aesthetic self-determination within the humanistic tradition of the modern concept of the work of art.

Scham und Autonomie

2012 ◽  
Vol 2012 (1) ◽  
pp. 163-192
Author(s):  
Sonja Rinofner-Kreidl
Keyword(s):  
Decision Making ◽  
Social Dynamics ◽  
Self Esteem ◽  
Self Determination ◽  
Intentional Content ◽  
Conceptual Clarification ◽  
The Social ◽  
Conventional Behavior ◽  
And Control

Autonomy is associated with intellectual self-preservation and self-determination. Shame, on the contrary, bears a loss of approval, self-esteem and control. Being afflicted with shame, we suffer from social dependencies that by no means have been freely chosen. Moreover, undergoing various experiences of shame, our power of reflection turns out to be severly limited owing to emotional embarrassment. In both ways, shame seems to be bound to heteronomy. This situation strongly calls for conceptual clarification. For this purpose, we introduce a threestage model of self-determination which comprises i) autonomy as capability of decision-making relating to given sets of choices, ii) self-commitment in terms of setting and harmonizing goals, and iii) self-realization in compliance with some range of persistently approved goals. Accordingly, the presuppositions and distinctive marks of shame-experiences are made explicit. Within this framework, we explore the intricate relation between autonomy and shame by focusing on two questions: on what conditions could conventional behavior be considered as self-determined? How should one characterize the varying roles of actors that are involved in typical cases of shame-experiences? In this connection, we advance the thesis that the social dynamics of shame turns into ambiguous positions relating to motivation, intentional content,and actors’ roles.

scholarly journals “Indigenous sovereignty” and right to self-determination in international law: a critical appraisal

2021 ◽  
Vol 17 (1) ◽  
pp. 71-82
Author(s):  
Rashwet Shrinkhal
Keyword(s):  
International Law ◽  
Indigenous Peoples ◽  
Critical Appraisal ◽  
Indigenous Population ◽  
Moral Authority ◽  
Self Determination ◽  
The Political ◽  
Indigenous Sovereignty

It is worth recalling that the struggle of indigenous peoples to be recognised as “peoples” in true sense was at the forefront of their journey from an object to subject of international law. One of the most pressing concerns in their struggle was crafting their own sovereign space. The article aims to embrace and comprehend the concept of “indigenous sovereignty.” It argues that indigenous sovereignty may not have fixed contour, but it essentially confronts the idea of “empire of uniformity.” It is a source from which right to self-determination stems out and challenges the political and moral authority of States controlling indigenous population within their territory.

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